Think Forward.

Les violences dans les stades : un phénomène social très complexe 840

Aziz Daouda, 2 mon.
3 min read.
Les violences dans les stades et leurs abords ne relèvent pas uniquement de la passion sportive. Elles traduisent des tensions sociales profondes, des fragilités individuelles et possiblement des dysfonctionnements institutionnels. Comprendre ce phénomène requière implicitement une analyse de l’ensemble des facteurs personnels, sociaux et organisationnels qui favorisent ces débordements plus que fréquents. La majorité des jeunes impliqués dans ces violences, notamment lors des matchs de football, proviennent souvent de milieux précaires, marqués par des repères familiaux fragiles et un fort sentiment d’exclusion sociale, culturel et économique. Le besoin de reconnaissance pousse certains parmi eux à rejoindre des groupes radicaux de supporters, où la violence devient un moyen d’affirmer leur identité, de gagner en notoriété et en respect. Les affrontements avant, pendant et après les matchs sont autant d’occasions pour asseoir cette reconnaissance, affirmer une certaine popularité voire consacrer un leadership. L’identification et la sanction des fauteurs de troubles bien évidemment limitées, renforce le sentiment d’impunité et même de supériorité par rapport aux lois et aux forces de l'ordre. L’anonymat dans la foule et des contrôles qui ne peuvent que insuffisants facilitent les actes violents, souvent orchestrés par des leaders se mettant rapidement en retrait. L’instabilité familiale, les échecs scolaires, l’immaturité affective, l’impulsivité de l'adolescence et les difficultés à gérer les émotions, s’ajoutent aux carences éducatives et psychologiques, favorisant le passage à l’acte. Les fragilités cognitives, les troubles de l’attention ou un QI inférieur à la moyenne, ainsi que l’absence de programmes d’intégration efficaces, compliquent encore l’insertion sociale et scolaire, augmentant le risque de marginalisation. Les causes structurelles et institutionnelles jouent un rôle déterminant par ailleurs. Les clubs sportifs, souvent peu impliqués dans la gestion éducative et sociale de leurs supporters, se dédouanent de leur responsabilité, la reportant sur les services de sécurité. Cette gestion opaque et insuffisamment coordonnée entre acteurs, rend les matchs de plus en plus coûteux en termes de sécurité et d’image. Les jeunes livrés à eux-mêmes, sans perspectives, sont des cibles faciles pour des groupes criminels ou extrémistes qui exploitent la passion sportive pour diffuser des messages violents et de plus en plus politiques. Le manque d’infrastructures sportives et culturelles dans les quartiers défavorisés pousse ces jeunes à trouver dans les groupes de supporters un exutoire à leurs frustrations. Les réseaux sociaux amplifient la diffusion des tensions et des discours haineux, accentuant la violence. La dégradation de la santé publique, la chute de l’éducation, l’accroissement des inégalités sociales et le sentiment d’injustice nourrissent cette violence endémique. Au Maroc, par exemple, 1,7 million de jeunes entre 15 et 24 ans sont des NEET, et près de 280 000 élèves quittent chaque année le système éducatif sans qualification, favorisant marginalisation et adhésion à des groupes violents. Aujourd'hui ces groupes gravitent quasiment autour de toutes les équipes de football, indépendamment du niveau de compétition, des résultats et de la localisation géographique du club. Il ne s’agit pas seulement d’un constat. La violence autour du sport n'est pas une fatalité. L’éducation civique, abandonnée au profit de méthodes et de contenus scolaires prouvés inefficaces, doit être réintroduite avec un accent fort sur le respect de l'autre et des biens communs, la tolérance et le fair-play, dès le plus jeune âge, via des campagnes permanentes de sensibilisation dans les écoles et clubs sportifs. Le renforcement de l’autorité judiciaire, avec des sanctions rapides, exemplaires et systématiques, intégrant la responsabilité familiale pour les moins de 16 ans, est nécessaire. Le développement d’infrastructures de proximité, avec accès libre et activités encadrées gratuites, doit être poursuivi. Les collectivités locales sont dans le devoir de s’impliquer en recrutant du personnel éducatif pour encadrer les jeunes dans les quartiers et en proposant des programmes extrascolaires, ateliers éducatifs, activités sportives et écoles de la deuxième chance. Les clubs sportifs doivent assumer leur responsabilité par plus de transparence, l’adoption d’une charte éthique de gestion des spectateurs, la formation des encadrants, le dialogue avec les supporters et la gestion directe des matchs. Ils doivent ouvertement signifier leur condamnation et leur désolidarisation des groupes violents et ne plus s'en accommoder. Une meilleure collaboration entre écoles, familles, clubs et autorités est indispensable pour un encadrement global des jeunes. Des exemples européens, comme Eurofan en Belgique, la Convention européenne sur la violence dans les stades, ou les programmes éducatifs en Allemagne et au Royaume-Uni, montrent l’efficacité de la prévention, du dialogue, de la médiation et des technologies avancées (vidéosurveillance, reconnaissance faciale). Les violences dans les stades sont le reflet de fractures sociales, d’exclusion et d’un manque de repères. La solution réside dans une approche globale : prévention, éducation, intégration sociale, gestion professionnelle des clubs et coopération institutionnelle. Le sport doit redevenir un vecteur d’intégration, de respect et de cohésion sociale: une responsabilité notoirement collective.
Aziz Daouda

Aziz Daouda

Directeur Technique et du Développement de la Confédération Africaine d'Athlétisme. Passionné du Maroc, passionné d'Afrique. Concerné par ce qui se passe, formulant mon point de vue quand j'en ai un. Humaniste, j'essaye de l'être, humain je veux l'être. Mon histoire est intimement liée à l'athlétisme marocain et mondial. J'ai eu le privilège de participer à la gloire de mon pays .


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THE ADVENTURES OF TOM SAWYER - PREFACE 2048

Bluwr X Commons: Mark Twain, 2 y.
1 min read.
Most of the adventures recorded in this book really occurred; one or two were experiences of my own, the rest those of boys who were schoolmates of mine. Huck Finn is drawn from life; Tom Sawyer also, but not from an individual—he is a combination of the characteristics of three boys whom I knew, and therefore belongs to the composite order of architecture. The odd superstitions touched upon were all prevalent among children and slaves in the West at the period of this story—that is to say, thirty or forty years ago. Although my book is intended mainly for the entertainment of boys and girls, I hope it will not be shunned by men and women on that account, for part of my plan has been to try to pleasantly remind adults of what they once were themselves, and of how they felt and thought and talked, and what queer enterprises they sometimes engaged in. THE AUTHOR. HARTFORD, 1876.

THE MEDITATIONS - Book I.[1/3] 2092

Bluwr X Commons: Marcus Aurelius, 2 y.
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4 min read.
1. I learned from my grandfather, Verus, to use good manners, and to put restraint on anger. 2. In the famous memory of my father I had a pattern of modesty and manliness. 3. Of my mother I learned to be pious and generous; to keep myself not only from evil deeds, but even from evil thoughts; and to live with a simplicity which is far from customary among the rich. 4. I owe it to my great-grandfather that I did not attend public lectures and discussions, but had good and able teachers at home; and I owe him also the knowledge that for things of this nature a man should count no expense too great. 5. My tutor taught me not to favour either green or blue at the chariot races, nor, in the contests of gladiators, to be a supporter either of light or heavy armed. He taught me also to endure labour; not to need many things; to serve myself without troubling others; not to intermeddle in the affairs of others, and not easily to listen to slanders against them. 6. Of Diognetus I had the lesson not to busy myself about vain things; not to credit the great professions of such as pretend to work wonders, or of sorcerers about their charms, and their expelling of Demons and the like; not to keep quails (for fighting or divination), nor to run after such things; to suffer freedom of speech in others, and to apply myself heartily to philosophy. Him also I must thank for my hearing first Bacchius, then Tandasis and Marcianus; that I wrote dialogues in my youth, and took a liking to the philosopher’s pallet and skins, and to the other things which, by the Grecian discipline, belong to that profession. 7. To Rusticus I owe my first apprehensions that my nature needed reform and cure; and that I did not fall into the ambition of the common Sophists, either by composing speculative writings or by declaiming harangues of exhortation in public; further, that I never strove to be admired by ostentation of great patience in an ascetic life, or by display of activity and application; that I gave over the study of rhetoric, poetry, and the graces of language; and that I did not pace my house in my senatorial robes, or practise any similar affectation. I observed also the simplicity of style in his letters, particularly in that which he wrote to my mother from Sinuessa. I learned from him to be easily appeased, and to be readily reconciled with those who had displeased me or given cause of offence, so soon as they inclined to make their peace; to read with care; not to rest satisfied with a slight and superficial knowledge; nor quickly to assent to great talkers. I have him to thank that I met with the discourses of Epictetus, which he furnished me from his own library. 8. From Apollonius I learned true liberty, and tenacity of purpose; to regard nothing else, even in the smallest degree, but reason always; and always to remain unaltered in the agonies of pain, in the losses of children, or in long diseases. He afforded me a living example of how the same man can, upon occasion, be most yielding and most inflexible. He was patient in exposition; and, as might well be seen, esteemed his fine skill and ability in teaching others the principles of philosophy as the least of his endowments. It was from him that I learned how to receive from friends what are thought favours without seeming humbled by the giver or insensible to the gift. 9. Sextus was my pattern of a benign temper, and his family the model of a household governed by true paternal affection, and a steadfast purpose of living according to nature. Here I could learn to be grave without affectation, to observe sagaciously the several dispositions and inclinations of my friends, to tolerate the ignorant and those who follow current opinions without examination. His conversation showed how a man may accommodate himself to all men and to all companies; for though companionship with him was sweeter and more pleasing than any sort of flattery, yet he was at the same time highly respected and reverenced. No man was ever more happy than he in comprehending, finding out, and arranging in exact order the great maxims necessary for the conduct of life. His example taught me to suppress even the least appearance of anger or any other passion; but still, with all this perfect tranquillity, to possess the tenderest and most affectionate heart; to be apt to approve others yet without noise; to have much learning and little ostentation. 10. I learned from Alexander the Grammarian to avoid censuring others, to refrain from flouting them for a barbarism, solecism, or any false pronunciation. Rather was I dexterously to pronounce the words rightly in my answer, confining approval or objection to the matter itself, and avoiding discussion of the expression, or to use some other form of courteous suggestion. 11. Fronto made me sensible how much of envy, deceit and hypocrisy surrounds princes; and that generally those whom we account nobly born have somehow less natural affection. 12. I learned from Alexander the Platonist not often nor without great necessity to say, or write to any man in a letter, that I am not at leisure; nor thus, under pretext of urgent affairs, to make a practice of excusing myself from the duties which, according to our various ties, we owe to those with whom we live. 13. Of Catulus I learned not to condemn any friend’s expostulation even though it were unjust, but to try to recall him to his former disposition; to stint no praise in speaking of my masters, as is recounted of Domitius and Athenodorus; and to love my children with true affection. 14. Of Severus, my brother, I learned to love my kinsmen, to love truth, to love justice. Through him I came to know Thrasea, Helvidius, Cato, Dion, and Brutus. He gave me my first conception of a Commonwealth founded upon equitable laws and administered with equality of right; and of a Monarchy whose chief concern is the freedom of its subjects. Of him I learned likewise a constant and harmonious devotion to Philosophy; to be ready to do good, to be generous with all my heart. He taught me to be of good hope and trustful of the affection of my friends. I observed in him candour in declaring what he condemned in the conduct of others; and so frank and open was his behaviour, that his friends might easily see without the trouble of conjecture what he liked or disliked.